But we are all as an unclean thing, and all our righteousness are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. It was bracing language for an 8-year-old. Not only was I unclean, but even my best attempt at goodness was filthy.
Some things are up to us and some are not. Up to us are judgment, inclination, desire, aversion - in short, whatever is our own doing. Not up to us are our bodies, possessions, reputations, public offices - in short, whatever is not our own doing. He then proceeds to tell us that a good life is one in which we focus on the things that are up to us while, at the same time, striving to develop an attitude of acceptance and equanimity for the things that are not up to us.
The Yerkes-Dodson Law, first described in 1908, suggests that our performance improves with physiological or mental arousal-but only up to a point. Picture a bell curve: Too little arousal ( boredom, fatigue), and we underperform. Too much arousal ( anxiety, panic), and performance drops. Somewhere in the middle is our "zone of optimal arousal," where we're alert, focused, and effective (Yerkes & Dodson, 1908).
Popular definitions of yoga often include terms such as balance, harmony, health, and peace. While these qualities are certainly desirable, and must be created before one can enter the state of fixity, or yoga, they are not included in the definition Patanjali offers us in his Yoga Sutras, the classic second-century B.C. exposition generally accepted as the bible of yoga.
I didn't have words for it back then, but the feeling was clear: if I stood out, something was wrong with me. And if something was wrong with me, I wasn't good enough. I remember standing there, already tense, afraid that the other kids would think I looked stupid. Afraid they wouldn't want to play with me. Afraid that being different, even in something small, would mean I didn't belong.
The German philosopher Martin Heidegger believed that human knowledge, at its most foundational and meaningful, is ineffable. Moreover, it requires stepping beyond what one sees as the established rules and into the realm of the unknown. Think of a master jazz musician or an elite athlete who, after facing an unpredictable moment, would find it impossible to convey precisely how and why they did what they did to deliver a peak performance.
Host Michael Taft is interviewed by Pranab Sachidanandan about Michael's Stack Model for deconstructing sensory experience, his "adapter kit" for accessing nondual Vajrayana methods without years of preliminaries, why mantra and visualization are legitimate samadhi tools, how depth of practice maps across the sense gates, a chronic pain patient on a morphine pump who found relief through meditation, the humanities as qualia training, why the "Buddha industrial complex" leaves out people who don't fit a single tradition, and the power of building sangha outside it.
For years, I'd used these journals as a kind of inner courtroom, constantly building a case against myself or others. Every page held evidence of failures, proof of my profoundly advanced ability to gaslight myself. I could shrink or morph into whatever was requested for another person's comfort. Small flowered booklets documenting all the ways I couldn't get "it" right.
